Revach L'Neshama RSS feed for - Section: PARSHAS HASHAVUA Category:CHASIDUS Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 Wed, 01 Dec 2021 03:00:00 +0000 240 Parshas Pikudei: Chidushei HaRim - Mei'a Brachos Are The Foundation Of The Mishkan

"Mi'as Adanim L'Mi'as HaKikar Kikar LaAden; One hundred Adanim for the one hundred kikar each Aden was a kikar." (Pikudei 38:27) These Adanim supported the beams used for the walls of the Mishkan, and essentially supported the entire structure.

The Chiddushei HaRims says that just like these one hundred adanim supported the Kedushas HaMishkan, so, too, the one hundred brachos that a Yid must make every day support Kedushas Yisrael in each and every Yid. Each one of us must be a Mishkan for the Shechina. "Aden," he says, "means master." Through our brachos, we testify that Hashem is the Master of the world.

Sun, 27 Feb 2011 03:00:00 +0000
Parshas Titzaveh: Chidushei HaRim - Working In The Dark

In the mitzva of lighting the Menora the pasuk (Titzaveh 27:21) says, "Yaaroch Oso Aharon U'Vanav MeiErev Ad Boker; Aharon and his sons will set them up from evening to morning," Why does it say "Yaaroch" to set up instead of to "Yadlik" to light?

The Chidushei HaRim answers that fire that lights our lives and our Neshamos come from Shamayim, but only after we set things up down here on earth below. Our job is to prepare everything, and do the best we can in order to merit Siyata Dishmaya.

Maybe we can extend this idea to the next words of the pasuk, "MeiErev Ad Boker; We do our Avodah in the dark," which symbolizes that we have no power to make things happen. If we work MeiErev, without being concerned with the outcome, and just follow Hashem's command blindly, "Ad Boker" we will be Zocheh to see the light at the end of the tunnel that Hashem shines in the glorious morning.

Fri, 11 Feb 2011 03:00:00 +0000
Parshas Mishpatim: Rav Yehoshua MiBelz - Making Up For Lost Years

"U'Vashvi'is Yeitzei LaChofshi Chinam." (Mishpatim 21:1) "An Eved Ivri works six years and on the seventh year he goes out free." Rav Shia of Belz points out that the word, "U'Vashvi'is," is written without any Yud's and is written like Shivas or "all seven".

He explains that an Eved who is sold into slavery for seven years, apparently did aveiros that caused this terrible fate to befall him. During all this time that he serves his master, his Avodas Hashem is seriously compromised, since his time is not his own. When he is freed in the seventh year, he looks back at his aveira and the wasted years that it caused him, and he feels terrible.

Hashem, in His chesed, sees his pain. This Chalishas HaDaas and profound regret on his part open up the gates of rachamim in Shamayim and Hashem considers it as if all the seven years were spent in Avodas Hashem. This is why the pasuk says, "U'bishivas."  In one moment of sorrow, he frees himself and recovers all the years that had gone by.

"This same idea applies to anyone who has a Tzara that steals his time," says the Belzer Rebbe. "If when it finally ends, we have true regret about the time lost, it will be considered as if the lost time were well spent."

Fri, 28 Jan 2011 03:00:00 +0000
Parshas Mishpatim: Kozker Rebbe - You Can Take Your Money With You

"Im Kesef Talveh Es Ami HeAni Imach; When you lend money to the poor man in my nation." (Mishpatim 22:24)  This is the mitzva of lending money to the poor. The Kotzker Rebbe learns this pasuk B'Derech Drush.

The Mishna in Pirkei Avos (6:9) says that when a person leaves this world, "Ein Milavin Lo LiAdam Kesef V'Zahav... Ela Torah U'Maasim Tovim; His money does not accompany him, only his Torah and good deeds." The Kotzer says, "We find a remez to this in our pasuk. 'Im Kesef Talveh Es Ami; If a person dies and finds that his money is accompanying him on his journey to the next world, Es HeAni Imoch; it is not the money you enjoyed, but rather the money that you gave to a poor person.' That money will stay with you for eternity."

Thu, 27 Jan 2011 03:00:00 +0000
Parshas Bishalach: Rav Naftoli MiRopshitz - When A Tzaddik Wishes You Only "Bracha V'Hazlacha" When Bnei YisrAel were trapped at the Yam Suf, they confronted Moshe about the situation. Hashem told Moshe (Bishalach 14:15), "Ma Titzak Ailai; why are you screaming to me?  Tell them to keep moving." Rashi says that we see from here that Moshe davened to Hashem. Rav Naftoli MiRopshitz (Zera Kodesh) asks, "Where do we see Moshe davened anywhere in the pasukim? What Tefila did he say?"

He answers that sometimes a person comes to a Tzaddik and pours out his troubles and asks the Tzaddik to daven for him. The Tzaddik sometimes answers with a short response of, "Hashem Yaazor," and the like. Why the callousness? He explains that sometimes the Tzaddik sees that it is a Shaas Kitrug, and the Satan has power to cause trouble. In this case he cannot daven openly because the Tefila will be stolen by the Satan. What he does is say a disguised hidden Tefila that is not noticed by the Satan, in the form of his short response. When a Tzaddik says even a few words, it is like a Tefila and it can be Poel Yeshuos.

At the Yam Suf, Moshe Rabbeinu saw that there was a Din hanging over Bnei Yisrael, as the Malachim cried to Hashem that we were not more worthy to be saved than the Mitzrim. Moshe responded, "Hisyatzvu U'Riu Es Yeshuas Hashem." That was his tefila. The powerful tefilos of a Tzaddik.

Thu, 13 Jan 2011 03:00:00 +0000
Parshas Vayeira: Chozeh of Lublin - There Will Always Be Opportunities For An Akeida

"V'Hinei Ayil Achar Neechaz B'Svach BiKarrnav" (Vayeira 22:13). After the Malach told Avrohom not to shecht Yitzchok, Avrohom yearned to bring a Korban to Hashem and not let the Mesirus Nefesh elude him. Hashem showed him a ram that was ensnared in the bush, and told him that this will be his Akeida. What does this mean?

The Pninim UParparaos brings B'Shem the Chozeh of Lublin as follows. V'Hinei Ayil Achar, there is another way to earn the schar of the Akeida with similar Mesirus Nefesh. How? Neechaz B'Svach, when a person is entangled with Olam HaZeh, and is caught in the grasp of the Yetzer Hara, and is struggling to free himself. B'Karnav, if he fights hard and frees himself from his desires and inclination, his shine (Keren) will radiate towards Shamayim.

Fri, 22 Oct 2010 03:00:00 +0000
Parshas Re'eh: Chidushei HaRim - Look... At Yourself

A Chosid once stood in the doorway of the Chidushei HaRim, the founder of Gerrer Chasidus, staring at him for a long time. After a while the Chidushei HaRim asked him what exactly he was doing.  The Chosid said that the Ohr HaChaim says that if you stare at Tzadkim it will bring you bracha like the Pasuk says, "Re'eh; look!; Anochi Nosien Lifneichem HaYom Bracha; and I will give you bracha."

The Chidushei HaRim then told him that it says, "V'Ameich Kulam Tzadikim; The entire nation is tzadikim and you are tzadik as well."  Therefore, it would be more beneficial if instead of staring at me, you would stare deep within yourself.

Sun, 01 Aug 2010 03:00:00 +0000
Parshas VaEschanan: Degel Machenei Ephraim - Attaching The Missing Word
The Seforim HaKedoshim tell us that the we have 248 limbs which draw life from Krias Shema which has 248 words in it.  However, if you count up the words in the three parshiyos of Shema you will find only 247 words.  Where is the 248th word?  The answer is, the word "Emes" that we say after Ani Hashem Elokeichem.

The Degel Machenei Ephraim says we find a Remez for this in the Pasuk (VaEschanan 4:4), "V'Atem HaDveikim B'Hashem Elokeichem Chaim Kulchem HaYom; And you who attach yourself to Hashem are all living today." The word Atem is the same letters as Emes .  If you attach it at the end of Shema to Hashem Elokeichem, then Chaim Kulchem HaYom, all 248 of your limbs will be alive with the Shefa infused by the holy words of Shema.

Fri, 23 Jul 2010 03:00:00 +0000
Parshas Mikeitz: Megaleh Amukos - A Long Time To Suffer After getting a very unfriendly welcome from Yosef, the pasuk says (Mikeitz 42:21), "Vayomru Ish El Achiv Aval Asheimim Anachnu; The brothers said indeed we are guilty as we saw the pain of our brother Yosef, and ignored his pleas."

The Shnayim Mikra brings from the Megaleh Amukos that six consecutive words starting with Ish, begin with the letter Aleph.  These six Alephs each represent one millennium of the world's six thousand years of existence.  The Torah is telling us that the mistake of selling Yosef will haunt us throughout the entire history.

Fri, 18 Dec 2009 03:00:00 +0000
Parshas Mikeitz: Shem MiShmuel - Yosef Unlocks All The Storehouses When the hunger set in, in Mitzrayim the pasuk (Mikeitz 41:56) tells us, "Vayiftach Yosef Es Kol Asher Bahem."  Yosef, who had organized a vast warehouse network all across Mitzrayim, enough to feed the people for seven years, opened up every single warehouse he controlled.  Why would he open them all up rather than open them up slowly as needed?

The Shem MiShmuel answers that the hunger was so devastating right from the onset that people were panic stricken and depressed.  Yosef needed to not only fill their stomachs but also build morale.  By opening slowly and not revealing more than the people needed for their immediate use, the despair would only worsen.  "How are we going to survive for seven years?" the people would cry.  Yosef combated this by showing all the people that there was no need for worry.  Yosef has enough to meet their needs until the hunger passes, even if it lasts for seven years.

"Similarly," says the Shem MiShmuel, "sometimes when a person is down in his Avodas Hashem, Hashem does not lift him a little at a time.  This would not alleviate the hopelessness.  In some instances Hashem opens up the gates of Siyata Dishmaya and infuses us with incredible spirit, that we become different people altogether.  With this energy we can put the pieces together and start our ascent towards new vistas in Avodas Hashem."

Fri, 18 Dec 2009 03:00:00 +0000
Parshas Vayakhel: Chidushei HaRim - The Nesi'im Lose Their Letter "Yud" When it was announced that Bnei Yisroel should bring donations to the Mishkan, the Nesi'im of the Shevatim decided to wait and see what all the people bring and they would give the remainder needed for the Mishkan.  When the Bnei Yisroel generously brought everything needed the pasuk says (Vayakhel 35:27), "V'Hanesi'im Heivi'u Eis Avnei Shoham..." the Nesi'im were only able to contribute the Avnei Shoham and Avnei Milu'im.

The word "Nesi'im" is missing the letter Yud to signify the lapse on their part.  Why the letter Yud?  The Chidushei HaRim answers that the letter Yud is the letter that signifies the masses of the Jewish people, the Yehudim, the Yidden.  The Nesi'im stood aloof from them, and even though at the end they brought the greatest treasure of them all, they still missed out on being part of Am Yisroel with their donation.

The Chidushei HaRim says that a leader must know, "B'Soch Ami Ani Yosheves".  Even the greatest of Jews must be among the people to be a part of the chosen people.

Thu, 19 Mar 2009 03:00:00 +0000
Parshas Vayishlach: Rav Moshe Leib MiSassov - A Tale Of Two Malachim "VayeiAveik Ish Imo; A man wrestled with Yaakov," (Vayishlach 32:25).  Rashi says this man was the Sar of Eisav.  In Parshas Vayeishev when Yosef is looking for his brothers, it says, "Vayimtza'eihu Ish; A man found Yosef," and set him in the right direction.  Rashi says that this man was Malach Gavriel.  How does Rashi know that over here "man" means the Sar of Eisav and there it means Malach Gavriel?

The Pninim Al HaParsha brings from Rav Moshe Leib MiSassov that when the morning came Yaakov asked the "man" for a bracha after a grueling night of battle.  He answered that he needed to go to Shamayim to say Shira to Hashem and didn't want to miss his chance.  This attitude says Rav Moshe Leib can only come from the Malach of Eisav.  However, the Malach who saw Yosef, although he no doubt also needed to go say Shira, he chose to postpone his tefila and take his chance of missing his opportunity to say Shira, when he saw a Yid who needed help.  "This," says Rav Moshe Leib, "must be the Malach Gavriel."

Fri, 12 Dec 2008 03:00:00 +0000
Parshas Matos: Rav Levi Yitzchok MiBerditchev - The Secret To Making Miracles “Lo Yachel Devaroi, K’Chol HaYotzai MiPicha Yaaseh”, do not profane your words; do as your mouth spoke.  The torah tells us that we must keep our word and not violate it. Rav Levi Yitzchok MiBerditchev in the Kedushas Levi makes a play on the words to explain how mortal people can perform miracles.  

He reads the words as follows.  If “Lo Yachel Devaroi”, you do not profane your words, then they will be holy and meaningful.  Therefore, “K’Chol HaYotzai MiPicha Yaaseh” whatever comes out of your mouth will happen.  This is the concept of “Tzadik Gozer, VHaKadosh Boruch Hu Mikayem”, a tzaddik decrees and Hashem makes it happen.

He further explains that this why the Parsha is called Matos.  Matos also means to turn (Netia).  When a person watches his mouth, Hashem turns the Midas HaDin into Midas HaRachamim.

Thu, 24 Jul 2008 03:00:00 +0000
Parshas Matos: Imrei Emes - The Shevet Without Any Emotional Baggage

Did Shevet Levi Send Soldiers to Fight With Midyan or Not? The pasuk tells us that each Shevet sent 1,000 soldiers to fight the war with Midyan.  Rashi says that the words (31:4) "L'Chol Matos Yisroel" teach us that even Shevet Levi sent men.  However in the next pasuk it says "VaYimasru MeiAlfei Yisroel Elef LaMateh Shnaim Esrei Elef", there were a grand total of 12,000.  With Levi there should have been 13,000?

The Gerrer Rebbe Rav Avrohom Mordechai Alter (Imrei Emes) answers that Rashi says on this pasuk says that the Torah uses the word "VaYimasru" because the soldiers had to be forced to go to battle, since they were reluctant, knowing that after the war Moshe would die.  However Shevet Levi was the Shevet that had no compunctions when it came to doing Hashem's decree even at the expense of killing there own family, as we see by the Eigel and in Parshas Devarim by Moshe's Bracha to Levi (HaOmer L'Aviv U'L'Imo Lo R'eesiv).  Therefore they went willingly without having to be forced.  So while the total of soldiers was really 13,000, the pasuk says that 12,000 had to be forced to go.  (Iturei Torah)

Wed, 23 Jul 2008 03:00:00 +0000
Parshas Chukas: Kotzker Rebbe - Cheap Vessels, The Value On The Inside  At the time of the Bais HaMikdash , there was a way of purifying oneself from Tumas Meis, through the Parah Adumah. Today, unfortunately, we don't have the Parah Adumah and we are all Tomayei Meisim. In the course of the discussion of Tumas Meis, the Torah alludes to other discussions of Tumah v'Tahara. One type of Tumah is that of Keylim - vessels.

There are two types of vessels that have two different sets of Tumah laws: There are metal utensils (kli mateches), which become Tameh from outside contact with sources of Tumah. There are also earthenware vessels (kli cheres), which only become Tameh from the inside.

In the case of the earthenware vessels (kli cheres), actual contact between the vessel and the Tumah is not needed. Even if a sheretz is suspended inside the kli cheres, the utensil becomes tameh.

The Kotzker Rebbe, zt"l, explains the difference: Metal itself is a precious commodity. Therefore as soon as contact is made -- even on the outside -- it becomes tameh.

An earthenware, kli cheres, however, is made from material that is almost valueless. The whole value and importance of the vessel is determined by its functionality -- what it can contain. Therefore the vessel can only be made impure by attacking its functionality -- from within the walls of the vessel.

The Kotzker says that people can also be compared to earthenware vessels. Man's value is not based on his external appearance. The value of a human being is based on what is inside. Sometimes we get too caught up with the "Chitzonios" and lose focus on the more important "Pnimius"!

Wed, 02 Jul 2008 03:00:00 +0000 The pasuk says (7:12) “VaYehi HaMakriv B’Yom Rishon Es Korbonoi Nachshon Ben Aminadav”; the one to sacrifice the Korban on the first day was Nachshon Ben Aminadav.  The gemara in Megila (10b) tells us that “VaYehi” can mean sadness.  Why was Nachshon so sad on this great day of Chanukas HaMishkan where he was rightfully honored to be the first Nasi to bring his Korban?  

Rav Pinchos MiKoritz says that his modesty and humility caused him great pain when receiving this honor.  Why him first?  Why was he so special?  This is why the pasuk says “Es Korbonoi Nachshon”; Nachshon himself was sacrificed when he was honored to bring the Korban.  (Iturei Torah)

Fri, 06 Jun 2008 03:00:00 +0000

The Pasuk that commands us to count Sefiras HaOmer (VaYikra 23:15) says “U’Sfartem Lachem MiMochoros HaShabbos”; you should begin your count the day after Shabbos.  Chazal teach us that this doesn’t mean after Shabbos but rather after the first day of Pesach.  If so why does the Torah say MiMochoros HaShabbos?

Rav Levi Yitzchok of Berditchev in the Kedushas Levi answers that the whole world was created because of Am Yisroel.  Since there was no Am Yisroel before Yetzias Mitzrayim, up until then it was unclear why Hashem created the world.  Just like Shabbos was the day Hashem completed the work of building the entire world in deed (Maaseh), so too Pesach was the day that Hashem finished the Machshava of the world.  It was on that day that the creation became clear to the entire world.  Our Shabbos is the lower Shabbos while Pesach is the upper Shabbos the Shabbos of Machshava and the spiritual completion of the Bria.

This explains the Chazal (Shabbos 118b) that says that if Bnei Yisroel keeps two Shabbosos they will immediately be redeemed.  One Shabbos refers to the lower Shabbos the physical Shabbos where we refrain from doing Melacha on the seventh day of the week.  The second refers to the upper Shabbos, which is kept when we perform Hashem’s will, making His name clear and obvious to everyone in the world.

Fri, 09 May 2008 03:00:00 +0000 Rav Simcha Bunin MiPishischa says that every item has its own litmus test to see if it is authentic or not.  For a Jew as well there is also an authenticity test.  The test is Ahavas Yisroel.  The more Ahavas Yisroel one has the more he can be considered the real thing a real Jew.  He learns this from the pasuk “V’Ahavta L’Reiacha”, by the amount of love one has for his fellow Jew, “Kamocha” that is who he is and that is how he is measured.

The Kotzker in typical fashion asks the question how can one be asked to love his friend like himself?  Since when does one “love” himself??  Loving yourself brings to selfishness and a host of other bad middos.  A person should negate himself totally.  Is this how the Torah wants you to treat your friend?  He answers that the pasuk means that to the same degree which you much negate yourself to the epitome of Bitul, so to you must love your friend to the epitome of love.

Fri, 02 May 2008 03:00:00 +0000 The Torah tells us “Hochei’ach Tochiach Amisecha; Give rebuke to your friend." (VaYikra 19:17)  In the early days of Chasidus most of the great leaders were great non-chasidic men who were attracted to chassidus and then adopted it.  Reb Yisroel the Kozhnitzer Maggid was one of them.  This great Magid used to deliver powerful drashos to the people.  When he became a Chasidic Rebbe he stopped giving these drashos.  The people implored him to once again get up and tell it to the people “like it is” but he constantly refused.

One time after being beseeched by the people, he hesitantly stood up in front of the Tzibbur and stood silently for a while.  After a period of time he began to speak. “Rabosai, I wanted to ask a question on the Torah like all the magidim do.  Then I realized our Torah is true and there are no questions.  Then I wanted to find some of the sins of the people and rebuke them, however, I now know that Bnei Yisrael are “kedoshim”.  Their roots are Kadosh and they only have good intentions.  It is only the bitter galus that makes them sin."  Then he ended his speech with the traditional ending, "We should be zocheh to the coming of Moshiach, amen.”  He then sat down.

Tue, 29 Apr 2008 03:00:00 +0000